they do either of Proof or Explication ; such are the most general, plain and obvious Duties of Piety towards God, and love toward Men, with a Government of all our Inclinations and Passions. Now these several Subjects ought to be treated in a different Manner and Method.

Again, There are some Subjects in the same Treatise which are more useful and necessary than others, and some Parts of a Subject which are eminently and chiefly designed by a Writer or Speaker : True Method will teach us to dwell longer upon these Themes, and to lay out more Thought and Language upon them ; whereas the same Art of Method will teach us to cut short those things which are used only to introduce our main Subject, and to stand as a Scaffolding merely to aid the Structure of our Discourse. It will teach us also to content ourselves with brief Hints of those Matters which are merely occasional and incidental.

2. Your Method must be adjusted by your Design; for if you treat of the fame Subject with two different Views and Designs, you will find it necefsary to use different Methods. Suppose the Doctrine of the sacred Trinity were your Theme, and you were to read a Lecture to young Students on that Subject, or if you designed a Treatise for the Conviction of learned Men, you would pursue a very

different Method from that which would be proper to regulate a practical Discourse, or a Sermon to instruct vulgar Christians merely in the pious Improvement of this Doctrine, and awaken them to their Duties which are derived thence.

In short, we must not first lay down certain and precise Rules of Method, and resolve to confine the Matter we discourse of to that particular Form and Order of Topicks; but we must well 3

confider and study the Subject of our Discourse throughly, and take a juft Survey of our present Defign, and thefe will give fufficient Hints of the particular Form and Order in which we should handle it, provided that we are moderately skill'd in the general Laws of Method and Order.

Yet let it be noted here, that neither the Subjet or Matter of a Difcourfe, nor the particular Defign of it, can fo precisely determine the Method, as to leave no room for Liberty and Variety. The very fame Theme may be handled, and that also with the fame Defign, in several different Methods, among which it is hard to fay which is the best. In writing a Syftem of Divinity, fome begin with the Scriptures, and thence deduce all other Doctrines and Duties. Some begin with the Being of God and his Attributes, fo far as he is known by the Light of Nature, and then proceed to the Doctrines of Revelation. Some diftinguish the whole Subject into the Credenda and Agenda, that is, Things to be believed, and Things to be done. Some think it beft to explain the whole Chriftian Religion by an historical Detail of all the Discoveries which God has made of himSelf to this lower World, beginning at the Creation in the firft Chapter of Genefis, and fo proceeding onward according to the Narrative of the Old and New Teftament. And there are others that endeavour to include the whole of Religion under these four Heads, (viz.) The Apostles Creed, the Lord's Prayer, the Ten Commandments, and the two Sacraments; tho' I cannot but think this is the leaft accurate of any. The fame Variety may be allowed in treating other Subjects; this very Treatife of Logick is an Inftance of it, whose Method differs very confiderably from any others which I have seen, as they differ alfo greatly from one an

other

other tho' several of them are confeffed to be well written.

3. Tho' a juft View of our Subject and our Defign may dictate proper Rules of natural Method, yet there must be fome little Deference at least paid to the Cuftom of the Age wherein we dwell, and to the Humour and Genius of our Readers or Hearers, which if we utterly reject and difdain, our Performances will fail of defired Succefs, even tho' we may have followed the juft Rules of Method. I will mention but this one Inftance: In the former Century it was frequent with learned Men to divide their Theme or Subject into a great Multitude of coordinate Members or Parts, they abounded alfo in the Forms of Logick and Distinction, and indulged numerous Ranks of Subordination. Now tho' we ought not to abandon the Rules of juft Method and Divifion, in order to comport with the modifh Writers in our Age who have renounc ed them, yet it is prudent to pay fo much Refpect to the Custom of the Age, as to use these Forms of Divifion with due Moderation, and not affect to multiply them in fuch a manner as to give an early and needlefs Difguft to the generality of our prefent Readers. The fame may be faid concerning various other Methods of Conduct in the Affairs of Learning as well as the Affairs of Life, wherein we muft indulge a little to Custom: And yet we must by no means fuffer ourselves fo far to be impofed upon and governed by it, as to neglect thofe Rules of Method which are neceffary for the fafe, eafy and compleat Enquiry into Truth, or the ready and effectual Communication of it to others,

VIIth RULE. The laft Requifite of Method is, that the Parts of a Difcourfe fhould be well connected;

A a

and

Part IV. and these three fhort Directions will fuffice for this

Purpose.

1. Keep your main End and Design ever in view, and let all the Parts of your Difcourfe have a Tendency toward it, and, as far as poffible, make that Tendency vifible all the Way: Otherwise the Readers or Hearers will have reafon to wonder for what End this or that Particular was introduced.

2. Let the mutual Relation and Dependence of the feveral Branches of your Difcourse be so juft and evident, that every Part may naturally lead onward to the next, without any buge Chajms or Breakṣ which interrupt and deform the Scheme. The Connection of Truths fhould arife and appear in their fucceffive Ranks and Order, as the feveral Parts of a fine Prospect afcend juft behind each other, in their natural and regular Elevations and Distances, and invite the Eye to climb onward with contant Pleasure till it reach the Sky. Whatsoever horrid Beauty a Precipice or a Cataract may add to the Profpect of a Country, yet fuch fort of hideous and abrupt Appearances in a Scene of Reafoning are real Blemishes and not Beauties. When the Reader is paffing over fuch a Treatife, he often finds a wide Vacancy, and makes an uneafy Stop, and knows not how to transport his Thoughts over to the next Particular, for want of fome Clue or connecting Idea to lay hold of.

3. Acquaint yourself with all the proper and decent Forms of Tranfition from one Part of a Difcourfe to another, and practise them as Occafion offers. Where the Ideas, Propofitions and Arguments are happily difpofed, and well connected, the Truth indeed is fecure; but it renders the Difcourfe much more agreeable, when proper and graceful Expreffion joins the Parts of it together in fo entertain

ing a manner, that the Reader, knows not how to leave off till he hath arrived at the End.

These are the general and most important Rules of true Method; and though they belong chiefly to the Communication of Knowledge, yet an early and thorough Acquaintance with them will be of confiderable Ufe toward the Pursuit and Attainment of it.

Those Perfons who have never any Occafion to communicate Knowledge by Writing or by pubfick Difcourfes, may alfo with great Advantage peruse these Rules of Method, that they may learn to judge with Juftice and Accuracy concerning the Performance of others. And befides, a good Acquaintance with Method, will greatly affift every one in ranging, difpofing and managing all human Affairs.

The particular Means or Methods for a farther Improvement of the Understanding are very various, fuch as, Meditation, Reading, Converfing, Difputing by Speech or by Writing, Question and Answer, &c. And in each of thefe Practices fome fpecial Forms may be obferved, and fpecial Rules may be given to facilitate and fecure our Enquiries after Truth: But this would require a little Volume by itfelf, and a Treatife of Logick has always been efteemed fufficiently compleat without it.

FINIS.